Course Announcement for Confucian Philosophy at Bond University: Four Questions on Confucianism 关于儒学的四个问题
Confucius says he would rather give up food than trustworthy conduct (Analects 12.7).
Among the three great Eastern traditions – Buddhism, Daoism and Confucianism – it is Confucian Philosophy that speaks most about managing everyday activities, often with reference to “authority” and “propriety”. Thus, the answer would seem obvious: everyone knows that ice cream is not good for you: better control your indulgence. But wait: by what measure does one decide what is good or bad in the first place? Confucius’s teaching concentrates on the concrete, the sensuous, and the things that look simple but can generate profound meaning. It is based on an attitude of honesty and authenticity, and through that, it has significant influence on matters large and small in many Asian societies – and the West.
Self-denial is not one of its values, on the contrary: there can be no authentic, sincere conduct without self-discovery. So indeed: have your scoop of ice cream if you enjoy it. But be sure your joy is sincere.
We explore what it means to learn, to live and to love in a joyful way in the new Subject “PHIL 11-106 Confucian Philosophy: A Philosophy for the Self”, offered from this semester at Bond by Dr. Yi Chen, Assistant Professor of Confucian Philosophy at the Faculty of Society and Design.
Confucius says: it is difficult to serve parents with sincerity …(Analects: 2.8), and it is not trivial to understand what “sincerity” means. He also claims: “To learn and to constantly practice, is it not delightful?” (Analects: 1.1). Joy is an essential part of true learning, thus trying to apply yourself to a subject that you can’t approach with passion is not fruitful, and not sincere. You would exactly not serve your parents if you would embark on a career just to appear to please them. Sometimes, in order to learn you need to teach.
In “PHIL 11-106 Confucian Philosophy: A Philosophy for the Self”, we discuss how filial piety is a core value of Confucianism; it is however never a one-way street, but a balance, built on good intentions and mutual respect.
Confucius says: I have never met anyone who loves virtue as much as he loves appearance. (Analects: 9.18)
You might think Confucianism says: you should not pursue beauty, but be diligent and pursue duty instead. But Confucius’s observation goes deeper than that: careful reading will show you how its ethics are frequently derived from an aesthetic intuition. This is a variation on an old idea about the truth/beauty relationship: beauty is truth. Thus, to be beautiful, one must first be true to oneself. And this sincerity does not conflict with Confucian values, on the contrary: it is the basis from which relationship in society is derived.
In “PHIL 11-106 Confucian Philosophy: A Philosophy for the Self”, we explore how Confucianism’s framework of ethics and aesthetics is constantly referred back to the self, to sincere moral integrity, in order to establish a meaningful map for the adventure of human relationship.
Confucius says: a person without trust is like a chariot without an axle – he can not achieve anything. (Analects: 2.22). That is an intriguing observation: the value of trust lies less in trusting someone, more in allowing others to trust me. This is the basis for an encounter from which trust can arise. The goal is not profit, but friendship – profit, success, valuable relationships will follow naturally.
In “PHIL 11-106 Confucian Philosophy: A Philosophy for the Self”, we discuss how Confucianism – the philosophy of human relationship – is an accomplished basis for stable, sustainable business ethics, a recipe to design society at every scale.
For more information, please contact firstname.lastname@example.org.
Photography: Boris Steipe/Yi Chen (c) 2018.
In this video, Professor Javy W. Galindo introduces the basic concepts, virtues, and teachings of Confucianism, including the meaning of the “superior person” (Junzi), the arts of peace (Wen), and the relationship between self and the community.
Painting by Zhang Hongnian (张红年). Retrieved from here.
Most humans experience intense emotions throughout their lives, such as love, lust, anger, and grief. In its most general sense, the nature of grief is about feeling pain and sadness. First used in 13th century France, grief is defined as the feeling of injustice, misfortune, and calamity, and derives from grever, which means to “afflict, burden, oppress” (Harper, 2017). In Latin, gravare is something which makes heavy or causes grief, coming from gravis– that which is weighty or heavy. While the expression ‘good grief’ has been used since the 1900s to express surprise or dismay, grief is a deep emotional response or a mental state when reacting to the death of someone or loss of something. Bereavement or mourning, on the other hand, indicates the process of grieving. Although there is no timeframe for grieving, mourning is meant to signify a period when grieving can properly take place.
There are many examples of how grieving takes place, and the expression of grief is culturally specific. In other words, how we experience sadness and pain is influenced by our culture’s rituals, customs, and beliefs. Generally, sobbing at the news of the death of a loved one and the experience of shock and sadness is an example of grief. From the Euro-American view, such an experience can be harmful as it destroys an individual’s assumptive world: the condition of one’s reality is altered as the loss of a loved one disrupts one’s social network and emotional health. Thus, Shear and Smith-Caroff (2002) calls the act of grieving a ‘syndrome’ as grieving often induces a person to be shocked, cry, decline to eat, neglect basic responsibilities, and so on. The extent of which grief can affect one’s life was criticised by the Greek philosopher Epicurus (341-270 B.C.), who argued that grief is entirely self-centred and misguided. Since, Epicurus believed that being dead was harmless and we cannot stop death from occurring, the fear of death and sadness for someone’s death is irrational and only harms the griever.
In Chinese philosophy, Zhuang Zhou (370-287 B.C.) had a similar opinion. In the ancient text, the Zhuangzi 莊子, which was written during the late Warring States period, the chapter ‘Perfect Enjoyment’ (至樂) particularly deals with this theme. The story goes that one day, Zhuang Zhou meets with his friend Hui Shi just after Zhuang Zhou’s wife had died. Hui Shi found that Zhuang Zhou was singing joyously and beating on a drum. Astonished, Hui Shi remarked:
“When a wife has lived with her husband, and brought up children, and then dies in her old age, not to wail for her is enough. When you go on to drum on this basin and sing, is it not an excessive (and strange) demonstration?”
Zhang Zhou replied that it is not. Initially, he had been very upset. But after reflecting on the circumstances of her being, and how she came to be through changes in the cosmos- through the intermingling of waste and dark chaos that resulted in change, breath, change again, bodily form, birth, and life- he realised that death represented just another aspect of this cycle. Just as the seasons change, his wife had simply taken part in the process of life. Understanding this, Zhuang Zhou restrained himself and his grief disappeared.
For Confucius, however, grief is not only natural and expected, it is necessary. Although Confucius also suggested looking positively at the transformative stages of life and death, where people should be more concerned about life and care less about the uncertainty of death (Qin & Xia, 2015), ritual and respect were noted to be important factors to consider when reacting to death. As Confucius states in The Analects passage 3.4, “In rites in general, rather than extravagance, better frugality. In funeral rites, rather than thoroughness, better real grief.” Put simply, in following ritual and carrying out the correct mourning practices, one should not be afraid to feel sorrow and confront loss.
In traditional China, ancestor worship was one of the ways which many people could express their grief and sorrow while receiving guidance from those who had passed. The rituals in ancestor worship acted as narratives that connected the family to individuals, their social status, and the land which they once occupied. Researchers from Webster University, Klass and Goss (2003), note that funeral rituals actually developed from Daoism as they were meant to ensure the deceased received what they needed before passing on to the other world. But once Confucianism was popularised in the following dynasties, funeral rites were re-interpreted to fit within a Confucian social framework that represented hierarchy in the family and community. Since the most important family relationship was that of the father and son, and filial piety (xiao, 孝) or respect and obligation was one of the highest regarded virtues, funeral rituals were primarily designed for sons to mourn their fathers. For instance, only the death of a father who had a son merited a full funeral ritual, while all other deaths had only part funerals. Parents whose children had died merited no ritual at all.
Although grieving is culturally monitored in that individuals, families, and communities have rules for how to display and handle emotions of grief, grieving intensively and in ways that transgress ritual was not necessarily prohibited. There is not much information in the Analects on how to respond to those grieving over the death of a loved one, so the passages that describe Confucius’s grief over the death of Yan Hui顏回 are significant. Hui or Yan Hui was one of Confucius’s most celebrated disciples, often portrayed as someone who was wise and dutiful. In passage 6.3, when Duke Ai asked which of Confucius’s disciples loved learning, Confucius replied that it was Yan Hui who never repeated his errors or became agitated. From passages 9.20-9.22, Confucius also describes Yan Hui as never lazy and observant. In that case, when Yan Hui dies Confucius chooses not to hold back on his grief lamenting, “Oh! Tian destroys me! Tian destroys me!” (11.9). When Confucius’s followers state that the Master wails beyond proper bounds, Confucius replies: “Have I? If I do not wail beyond proper bounds for this man, then for whom?” (11.10).
If grief is to be understood as a necessary precondition for the process and ritual of mourning, it is only natural that one expresses emotions that signify sadness, sorrow, or despair. However, to explain Confucius’s expression of grief which went beyond the ‘proper bounds’, it is important to not only consider the relationship between Confucius and Yan Hui, but also the attitude towards death that Confucius demonstrates when losing Hui. As Ivanhoe (2002) and Olberding (2004) highlight, the sorrow of Confucius at the death of his disciple was partly attributable to the way in which Hui’s death was wasteful: Hui was a young person who lived in accordance with the Dao, but did not get to live life to his maximum potential. In addition to this, we can understand the relationship of Confucius and Hui by what the David Hall and Roger Ames (1987) call an “actualization of a mode of being” (p. 178), where a superior person realises or creates ritual through personal signification. Put simply, the “mode of being” for Confucius on the death of Yan Hui does not, and cannot, serve as instruction for all but rather shows Confucius reacting to the moment rather than prescribing action for all.
For Confucius, Yan Hui’s death signified not only the loss of a good student and friend, but the closing of developmental avenues for Confucius himself. With the “dramatic and final rupture in the relationship between him and his treasured disciple, Confucius laments over “the Confucius who never was” (Olberding, 2004, p. 294). To understand the phrase “the Confucius who never was”, it should be noted that the Chinese concept of self is inextricably linked to communal relationships. As a result, when one member of a community is lost, other members of the community are affected in ways where their own sense of selves are altered because of the self’s relational nature. Confucius sense of self was altered in that Hui’s death signified the loss of a friend and the loss of a Confucius who could never be as Confucius could no longer learn by interacting with Hui.
Contrasting the traditional view of Confucianism as a mode of philosophy that suppresses individuality and emotions (see Ho, 1995), the practice of grieving in passage 11.9 Analects highlights that there is flexibility in mourning practices. Sometimes it may be appropriate to transgress ritual if it is useful to help one deal with emotional pain and bereavement. Because we live through others just as others influence, shape, and live through us, grief cannot be a matter of theoretical instruction, but an immediate reality.
Technological advancements have allowed producers to create intelligent storytelling systems that appeal to international audiences. Increasingly, the life story and philosophy of Confucius is being developed through animated imagery that narrates philosophical concepts throughout Confucius’ journey.
The original animation of ‘The Life of Confucius’ can be viewed here.
In this public lecture held in 2014, Professors Daniel A. Bell, Joseph Chan, Tongdong Bai discuss the role of Confucianism in the modern world.
With the difficulty of cooperating over issues such as nuclear warfare, terrorism, and environmental protection, has the time come for a globalised, cosmopolitan adoption of Confucianism? In this series, the three guest speakers develop Confucianism in rather different ways, and the purpose of this panel is to explore how they do that, and how they think Confucianism can save the world. The panel is moderated by Mathias Risse from Harvard University.
Image: Friends Playing, 1600. Retrieved from here.
During the third century, the Roman Emperor Alexander Severus placed a placard with the Golden Rule on his palace wall. The placard read, “Quod tibi fieri non vis, alteri ne feceris” (What you do not wish to be done to yourself, do not do to others). In the West, the oldest reference to the Rule can be found in the writings of Isocrates, an ancient Greek rhetorician and critic of Plato. Isocrates points out that the self and the other are comparable. As he writes in Speeches (19.49), “give a just verdict, and prove yourselves to be for me such judges as you would want to have for yourselves.” To put it simply, one should use power moderately and reasonably, aiming to achieve a fair and balanced exchange with others. It is only by treating others as one would want to be treated that a system can be created that does not result in favouritism or discrimination. As some theorists argue, humans are self-interested beings that only do tasks because of the benefits that they expect to obtain, either directly or indirectly. By treating others fairly, one should expect to receive the same kind of treatment. Thus, if fair treatment is not provided, one should also expect an unfair repayment of some sort, whether this occurs in the long-term or short-term. Different religious systems have different ways of explaining how this return takes place. For Buddhism and Hinduism, cosmic justice or karma results in good or bad future consequences depending on one’s intent and behaviour. Islamic thought explains this through the ‘right of God’, who determines whether one will be punished for treating others’ unfairly. In Confucianism, proper behaviour is what leads to social harmony and effective governance, while unfairness results in moral chaos and political struggle.
The Confucian version of the Gold Rule is found in many passages in the Analects. For example, in 5.12 it is stated that when Zigong said, “What I do not wish others to do to me, I do not wish to do to others”, the Master replied that Zigong had not yet reached this level of moral development. In other words, it takes time and effort to learn reciprocity: “that which you do not desire, do not do to others.” (15.24). Others have translated the word ‘reciprocity’ in the Analects as ‘consideration’, which means to care or keep in mind someone or something over a period of time. The Latin term considerationem comes from the past participle of considerare, which from the mid-15th century referred to taking something into account (Harper, 2017). However, consideration alone does not cover the Golden Rule. While you might take something or someone into account, it does not necessarily follow that you will act on that consideration. For instance, while I might consider the neighbour’s interests in my decision to plant a tree near the neighbour’s gate, I might go through with my decision for planting the tree near the gate as this spot is ultimately better than the spot near the door, even if the neighbour may not like my decision. In that case, an element of reciprocity is important as without considering the mutual exchange of benefits or returning something the same way as it was given, the Golden Rule would not work. It involves reversibility, exchange, and consistency as we consider how to treat others as we would like to be treated. Because the Confucian idea of this exchange involves an aspect of care: treating others as honoured guests, and acting towards subordinates as though conducting a ritual (Analects, 12.2), the Golden Rule in the Confucian sense can be understood as ‘reciprocal consideration’.
There are many aspects to reciprocal consideration. For one, there are two formulations to the rule. The first describes reciprocity positively as you “do unto others as you would have them do unto you.” In the Bible, Luke 6:13 and Matthew 7:12 both express the rule this way and describe it as the ‘Law and the Prophets’. To know and act towards others as you would want others to act towards you is what leads to moral righteousness and mutual consideration. However, as Zecha (2011) points out, a standard objection to this version of the Rule is that many people have strange desires that others may not want to reciprocate. For example, someone who enjoys experiencing pain might wish to harm others so that others will harm them in return. To escape this problem, the negative version of “not doing to others as you would not want done to you” supposedly discourages harmful behaviour and includes an element of restraint or ‘action within appropriate limits’ when considering how to interact with others. In practice, this requires a person to become empathetic by imagining oneself as the other, or as Confucians put it, ‘compassionate’: to feel with or together with someone. Mengzi 4A9 indicates the political relevance of this exchange as it notes that “there is a way to get the people: get their hearts, and the people are got. There is a way to get their hearts: it is simple to collect for them what they like, and not to lay on them what they dislike” (Legge, 1991, p. 300). So, according to the rule, political leaders or those in authority have a duty to appeal to and feel with subordinates. Although on an individual basis, reciprocal consideration is based on the protection of the self, when applied to a larger scale, those in less powerful positions should feel that the powerful have an ultimate allegiance to the human community, rather than an interest to preserve their power. When the stakes are higher and more lives are affected by how society is organised, ruler attempts to engage in reciprocal consideration needs to be done with right intention and integrity, otherwise subordinates may question the ruler’s legitimacy. Examples of this can be seen in American or Chinese foreign politics. When actions are interpreted as one-sided, deceptive, and unfair, fear and suspicion ensue. Any attempts to explain or justify these actions by rhetoric are dismissed as empty speech, where words no longer have substance or value. As the Book of Poetry states, when “Tian (or in this case, trust and reciprocity) is poised to topple, No more of this babble!” (ode 254).
It is interesting to note the meaning of ‘empty speech’. In Confucianism, the concept of empty ritual is often discussed. Rituals are learnt ways of proper behaviour. They are actions that necessitate social harmony. While the purpose of these actions are to perform for and with others, rituals should not be morally empty. Singerland’s (2003) translation of the Analects notes that sparse ritual is better than empty excess ritual (p. 18). In other words, the point of performing public actions is that they should express inward morality. By practising ritual, one is taught to cultivate internal ethical attitudes and channel one’s emotions, improving social harmony. On the other side of this spectrum is empty speech. That is, what Moncayo (2016) calls “parrot’s empty or idle speech” (p. 23). Usually when we hear someone talk, the content of their words has meaning. The words are full and convey expression and imagery to the listener. Often, words can have double-meanings and these meanings are understood in the context of the conversation. So, to have empty speech means to speak without meaning. No information is being signified, or what is said has little substance. It becomes a case of either uttering words without saying anything, or saying something while meaning or doing something else. Talk becomes disjointed rather than connected to listeners, which ultimately leads to empty noise.
Thus, when we think of ‘reciprocal consideration’, it is not just about putting oneself in the other’s shoes. Reciprocity is about joining speech with action, with the expectation that others will do the same. Without this expectation, mutual trust and empathy become difficult to maintain and one would struggle to exist in a social community. As Confucius says, whether through human-to-human gift giving or sacrificial rites for the ancestors, it is important to be present, as it is important “for the spirits to be present” (3.17). Relationships begin to form when there is a balanced reciprocity between the ‘givers’ and ‘receivers’ of any exchange.